Nèiwài fúzhì tōngshì 內外服制通釋
Comprehensive Explanation of the System of Inner-and-Outer Mourning Garments
by 車垓 (撰)
About the work
Chē Gāi’s 車垓 (1222–1276) seven-juan late-Sòng treatise on the Chinese mourning-grade system (nèiwài fúzhì — “inner and outer,” referring to mourning-grades for one’s own kin (nèi) and one’s wife’s and other affinal kin (wài)). Modelled on Zhū Xī’s Wèngōng jiālǐ 文公家禮 but supplementing it with explicit diagrams (tú), explanations (shuō), name-and-meaning (míngyì), and tíyào (essentials) for each grade — zhèngfú (proper grade), yìfú (justice grade), jiāfú (added grade), jiàngfú (reduced grade) — all carefully discriminated. As the Sìkù tíyào puts it, “the Jiālǐ shows what is properly so; this releases the why of what is properly so.” The original was nine juan; the eighth (on three-grades-of-young-death) and ninth (on the shēnyī burial-garment) were lost by the Sìkù era. Chē Gāi was three generations from Zhū Xī through his uncle Chē Ānxíng → Chén Zhí → Zhū Xī.
Tiyao
We respectfully submit that Nèiwài fúzhì tōngshì in seven juan was composed by Chē Gāi of the Sòng. Gāi (zì Jīngchén, native of Tiāntái) — in the Xiánchún era via the Tèzòumíng (special-recommendation) appointed Dígōngláng with assignment to Pǔchéngxiànwèi; on grounds of age did not take up office; died Déyòu 2 [1276]. Gāi and his cousin [Chē] Ruòshuǐ both received instruction from his uncle Ānxíng; Ānxíng received instruction from Chén Zhí; Zhí received instruction from Zhūzǐ. So Gāi’s book imitates the Wéngōng Jiālǐ and supplements its un-prepared portions: with diagram-and-explanation, with name-and-meaning, with tíyào; for all zhèngfú (proper-grade), yìfú (justice-grade), jiāfú (added-grade), jiàngfú (reduced-grade) — all extensively-pushed-and-bring-out clear-and-substantial having order-and-condition. Móu Kǎi’s preface saying “the Jiālǐ writes what is properly-so; this explains the why of properly-so” — apparently not deceiving.
Zhū Yízūn’s Jīngyì kǎo says: “Chēshì’s book — what I store lacks the eighth juan and after; the eighth juan’s book-table is Sānshāng (three-young-deaths) by-degree-reducing-grade — as ‘should-grade-period and the young-die — reduce-grade dàgōng; should-grade-dàgōng and the young-die — reduce-grade xiǎogōng; should-grade-xiǎogōng and the young-die — reduce-grade sīmá’; the ninth juan is Shēnyī yíyì — its title still calls 9 juan; noting cún but not noting quē — apparently not daring to decide that the latter two juan have certainly-been-lost.” Yet today’s transmitted-copies all the same as Yízūn’s text — then these two juan have already been lost.
According to Mǎ Liángjì’s composed [Chē] Gāi xíngzhuàng: the Shēnyī yíyì originally as separate book; specially appended-to this book at the end. Liángjì lists used Huángshì’s “guǎngtóu zàixià” (broad-end at-the-bottom) note to xùrèn (continued-collar) as cháng (skirt)‘s top-garment’s-side account — quite matching; regrettably its full text not visible.
Respectfully revised and submitted, eleventh month of the forty-sixth year of Qiánlóng [1781].
General Compilers: Jǐ Yún 紀昀, Lù Xīxióng 陸錫熊, Sūn Shìyì 孫士毅. General Reviser: Lù Fèichí 陸費墀.
Abstract
The Nèiwài fúzhì tōngshì is one of the principal Sòng-period systematic treatises on the Chinese mourning-grade system. Chē Gāi’s three-generation pedagogical lineage from Zhū Xī (Chē Gāi → Chē Ānxíng → Chén Zhí → Zhū Xī) places the work in the late-Sòng Dàoxué mainstream. The editorial structure — diagrams + explanations + name-and-meaning + tíyào per grade — represents the most pedagogically-developed Sòng presentation of the Yílǐ Sāngfú chapter and Zhū Xī’s Jiālǐ mourning provisions.
The Móu Kǎi preface dated 1349 (Yuán Zhìzhèng 9, jǐyǒu) — included at the head of the work — frames the project as the explanation-of-the-why behind the Zhū Xī Jiālǐ. The classic editorial question — does ritual reduction-of-mourning (“if X were not the heir-son but the grand-uncle, then Y”) work mechanically or by judgement? — is the kind of issue Chē Gāi’s míngyì and tíyào sections were designed to resolve.
The dating “1260–1276” brackets Chē Gāi’s later career through the year of his death.
The lost two juan (on three-grades-of-young-death and on the shēnyī burial-garment) are noted in detail by the Sìkù editors, with reference both to Zhū Yízūn’s Jīngyì kǎo and to Mǎ Liángjì’s xíngzhuàng (the burial-account of Chē Gāi). The latter preserves citations from the lost shēnyī juan that demonstrate Chē Gāi’s adoption of Huángshì’s reading of the xùrèn (continued-collar) as the upper-garment’s-side rather than the cháng (skirt)‘s top-garment’s-side.
Translations and research
No substantial secondary literature located. Treated in surveys of Sòng-period mourning-ritual scholarship and in literature on the Jiālǐ tradition.
Other points of interest
The work’s classification in the Sìkù under Lǐlèi èr (Yílǐ zhī shǔ) — Fùlù (附錄, “appendix”) — rather than under the main Yílǐ sub-class — reflects the editors’ judgement that the work is technically a Jiālǐ-tradition manual rather than a Yílǐ commentary proper. This editorial classification is consistent with KR1d0051 Dúlǐ tōngkǎo (also classified as Fùlù).
Links
- Chinaknowledge: http://www.chinaknowledge.de/Literature/Classics/yili.html